Scribd Logo
Upload

Welcome to Scribd!

  • The Art of Satyagraha Written by DR Simmy Joseph

    Uploaded by

    thajudeenmannani
    87 views31 pages
    The Art of Satyagraha: Dr. Simmy Joseph PhD from Jawaharlal Nehru University, New Delhi on French thinker Levine's philosophy. He is the writer & director of upcoming Bollywood movie Anya (on human trafficking) with Atul Kulkarni and Raima sen

    Original Title

    The Art of Satyagraha Written by Dr Simmy Joseph

    Copyright

    © © All Rights Reserved

    Available Formats

    PDF or read online from Scribd

    Did you find this document useful?

    Is this content inappropriate?

    Report this Document
    The Art of Satyagraha: Dr. Simmy Joseph PhD from Jawaharlal Nehru University, New Delhi on French thinker Levine's philosophy. He is the writer & director of upcoming Bollywood movie Anya (on human trafficking) with Atul Kulkarni and Raima sen

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    87 views31 pages

    The Art of Satyagraha Written by DR Simmy Joseph

    Uploaded by

    thajudeenmannani
    The Art of Satyagraha: Dr. Simmy Joseph PhD from Jawaharlal Nehru University, New Delhi on French thinker Levine's philosophy. He is the writer & director of upcoming Bollywood movie Anya (on human trafficking) with Atul Kulkarni and Raima sen

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    of 31
    ‘Simmy is a political activist, in JNU,New Delhi. The Art philosophical underpinnings of point of view hun WL ayangg SUNRISE PUBLICATIONS B.7, Illrd Floor, Saraswati Complex, Subhash Chowk, Laxmi Nagar, Delhi 110092 Phone : 22025199 ’ E-mail : sunrisepublications@front.ru P09 80 THE ART OF SATYAGRAHA SUNRISE PUBLICATIONS, Published by SUNRISE PUBLICATIONS B-7, Saraswati Complex, Subhash Chowk, Laxmi Nagar, New Delhi 110 092 Phone: 22025199 E-mail: sunrisepublications@front.ru © Author, 2008 [All rights reserved. No part ofthis publication may be reproduced, ‘sored in a retrieval system or transmitted in any form or by any means, eleronicor mechanical, including shotocopying, recording or otherwise, without Protiten permission from the publisher ISBN 81-87365-62-5 Layout by ‘Tabrez Ali&Thotta Venut Laser Typeset at Aadil Printographics 7, ind Fir. Saraswati Complex, Subhash Chowk, ‘Laxmi Nagar, Dethi 110 092 Printed in India at B.K Offset, Dethi 110032 Inmy MA days, [was an inmate of the Men’s Hostel of the university. Raging was a ‘legitimate’ practice in the hostel. Later on, it became conspicuous that the aforementioned practice had a legacy of its own. __ Let me delve into scme of the interesting moments of the practice here. Juniors join the hostel at the outset of every academic session. They do not have any inkling of the practice in vogue in the hostel. Juniors raise some innocent queries regarding the hostel. Instead of answering the questiors raised, seniors laugh at the questioners and tease them. They try to send a message that the junior students are destined to be their enemies for the time being’and, of course, for unknown reasons. ‘On the first day itself, the juniors make out that there are problems with the tehavior of the seniors. Tn the mess hall, the juniors will have to stand up if anybody from the senior tables demands so. Some are asked to entertain the seniors by singing folk songs ‘of penetrating tune. These ‘special effects programme’ may go on until midnight. The seniors are reluctant to give their juniors an (6) opportunity to mingle freely with them except, probably, the one spared in the pandemonium of the mess hall. Juniors are forbidden from reading newspapers kept at the visitors’ launch. They cannot even enter the TV hall. : The system ceases to exist once the inmates are ‘outside the hostel. There is no difference at all when a senior happens to meet his junior at the department, library or canteen. However, if a senior comes across his juniors in the nearby market or in a city bus, he reminds them of the timings set for the juniors. They should be back in the hostel latest by six o'clock. Otherwise, they have to face the ‘consequences’. They will be stopped at the visitors’ room if the reasons they give are not satisfactory. Until midnight, seniors are keen to intrude into privacy of the juniors. Some strictly follow the precedence outlined by their seniors. Some look for innovations. Some adhere to the rules sanctioned by the high priests of the system. Having, studied the juniors’ response to the new system, seniors enter the room of a junior inmate. Anything less than a humble greet may create inconvenience to the seniors. The clouds of this inconvenience may become a shower of first-order abuses. Seniors would be very happy to see their juniors — restless and tensed. Some seniors, however, are not quite keen on observing these formalities. They intellectually confuse juniors. They scold them for petty mistakes. Their weapon is either a Manorama Year Book or a Civil Service Chronicle they refer to with the intent of ‘questioning’ the freshers. m Itis quite unfortunate that some of the seniors will lake things to the worst side every year. There are le to explore the maximum instrumentality of the thanks to the dominant political logic. All this happen when the seniors want to see their juniors, wked or when they purposefully ask questions pertaining to sex. ‘Whenever there is resistance from the juniors’ side, ‘mediators would emerge to bring about reconciliation. Obviously, pressure is mounted upon the juniors not to resist the spirit of the system in any situation. However, nobody knows where the system has come from of why it has been made so. Meanwhile, the warden pays a sudden visit to the hostel. This is, in effect, another colourful aspect of the ritual, Ail the ‘Sirs’ would be accompanying ‘the big ‘sir’ until he talks to all the freshers. He would suggest ‘every junior to consult with their seniors at any moment of their discomfort. This irresponsible person never ‘comes to know that the seniors are the only problem, at least) for the time being. It is equally interesting that none of the juniors would raise a finger against the ragging during the \warden’s visit. Here, the juniors begin to cope with the appropriated form of the system. They gradually learn the art of taming their emotional dynamics with respect to the rules of the system. Apart from this, the juniors mighthave developed a particular kind of intimacy with 4 few seniors who seem to be least problematic in the feam, and from whom the juniors come to know that the seniors are good by nature and what they see is just pretension. Nevertheless, this pretension is necessary to impart ‘proper training’ to the juniors in the world of (3) rules and regulations. The rules and regulations kee intact the freshness of life within the four walls of th hostel. Juniors gradually assimilate the crux of thei arguments before the end of the raging period. Above all, juniors soon become the votaries of the system with} a healthy mind of conviction. The hostel has its own power structure. A| committee, headed by a secretary, looks into the internal matters such as maintenance, mess etc. Mess duty for twenty days is mandatory for every inmate. Besides, one has to hold mess secretaryship additionally for ten days. License is granted to inmates to pour buckets of water over inmates who engage themselves in a chat or a ‘heated debate’ in the corridors. It is expected from every inmate not to reveal the name of the person who doesit. One is free to do it any time and anywhere except when inmates are neatly dressed and about to go outside. Once the raging period is over, there is a ceremony. to ‘baptize’ juniors to the senior camp. Everyday, amid hues and cries and colourful scenes, one or two juniors are formally converted into the ‘faith’ of seniors. From the night onwards, he iso more a junior. In every sense, he is going to play a vital role in the remaining part of the conspiracy. He knocks at the doors of the fellow juniors and bullies them at the behest of the seniors and with the confidence of the sovereignty bestowed upon him by the system. Now, it is the victim’s turn to become the master. Everywhere, substitution is the order of exploitation. When a victim replaces himself with his master, the vacuum created by the victim is filled by another. 9) Let me unveil something more about the story. First of all, the seniors are not unilaterally supporting the ragging culture. There are strong rebels, inthe hostel. They condemn the dominant logic, which ‘asserts that only raging can impart the new inmates the lessons of a healthy hostel life. The rebels stick to a philosophy of history. In the realm of the political, different philosophies of history confront with each other. For the rebels, the hostel is a sub-system that falls within the ambit of a University/ College. Students from different regions are meant to live together in a hostel. Hostel enables them to focus ‘on studies. Moreover, a hostel can facilitate interaction between students from different classes, castes, religions ‘and disciplines. There are new group formations, new register in perceptions. There are innumerable methods before a group to offer a warm welcome toa newcomer. Ragging can be one of the aspects of possible interactions between a newcomer and senior members. Some seniors explore the possibility of this rare interaction, which is quite interesting from the side of the seniors. However, rebels raise a question: would this activity be interesting from the perspective of the victims? 2 ‘Questioning the dominant political logic of the system, the rebels inaugurate the possibility of another political logic, which is already there. Rebels, here, are the agencies of a political change ~a change that entails 4 deep identification with the victims in a particular hegemonic space. They strongly push their conviction to the realm of the political. The act of pushing the conviction to the realm of the political changes the minimum collective identity of any group. (10) Rebels would not spare a single chance to criticize the instrumentality that haunts the system. Some of these rebels are at extreme war of position. They are about to sabotage the system once it bounces back. The convictions of the rebels appear to prevent the official wing from taking the ragging culture to the worst side. There exists a cold war between the official wing and the rebels. This may be continuing from the very. moment the ragging culture crept into the system. Official wing holds the view that the rebels live in a Utopian world. Their philosophy of history differs much from that of the rebels. For them, the hostel is a place of rest, entertainment ~ a haven away from the boredom in the classrooms. Hostel life should not be as congested as that of classrooms. Ragging, at the outset, is the best means to felicitate a healthy junior- senior interaction, provided it is done under proper vigil. The official wing chalks out myriads of strategies to propagate the hegemonic logic they represent. There is another group of seniors that enjoys the fruits of the present form of the system, but is ‘willing’ to take a position against the instrumental assumptions. However, this group doesn’t share the chance of a ‘change’ or ‘subversion’. Similarly, they would not be with you for a face-to-face encounter with the official wing. A self-back out keeps intact the glass houses of their high morality. However, the majority of the senior camp belongs toanother category. This isa big category, which prefers a very minimum level of raging for the sake of a healthy hostel life. Once they are provoked in terms of the demerits of the system, there is high chance that they can be convinced that they are on the wrong side. qa ‘There is obviously a majority category of this kind in ever’ irrespective of space and time. fbi any system ena diferences of various kinds, The differences, in the extremes, may be called contradictions. Rebels can influence a majority category that enjoys the fruits of the prevailing system, but keeps a distance with the instrumentality that haunts it. They may welcome a politics of constant pressure that establishes another truth claim with which the horizons of their convictions sometimes speak. This is because of the dynamics of micro-perceptions. Later on, I will explain the term micro-perceptions. ‘When the rebels put the dominant conviction under ire and when the ground is prepared to bring the ‘out of the system, the official wing smells the trouble. The cold war assumes a new turn at this stage. History is known for many such wars of movements. By war of position, different preparatory steps are meant, War of movement is the concrete act of pushing eonyictions to the realm of the political. Now, there are two possibilities before the rebels. Hither they should strike at the trunk instead of cutting the leaves or they should be ready for reconciliation. Nevertheless, compromise implies strong measures of, reforms acceptable to both the parties. Rebels hopefully approach the new developments in so far as their claims get an institutionalized legitimacy. In the long run, reform may give way to revolution. In an unfortunate development, at any time, the system may crush the revolutionary zeal of the reform. However, we won’thesitate, at anytime, to turn our {nce to the essentials of the system. The world of ours is (az) not only made by series of suppressions but also by resurrections and subversions. Citing the example of the hostel, first, I would like to focus on the inner dynamism of every group irrespective of its dominant political logic. Letus take another example of ahandful of activists raising slogans against a Coca-Cola plant in an Indian village. Some of them may be driven by the rooted convictions on the economic impact of MNCs on the third world countries. Some of the activists may be more committed to the ideology of a particular political party and that is why they are there to protest. A few people would be'a group without any politics, but still with a want to protest against the environmental pollution caused by the plant. A few people could be mere victims of the mobilization done in view of the success of the protest. But, for an outsider, the group is a monolithic entity. All activists are there with a common purpose and sharpness of conviction. Above all, she/he thinks that there is a single political logic at work among all members of the group. Similarly, in the example of the hostel, an outsider cannot see the differences that exist within the system. She/he may not come across different political logics prevailing in the hostel. For her/him, all the seniors belong to one category - a category that does support the ragging culture, a category that surrenders its will to the hegemonic logic. She/he would not perceive different political logics at odds within a system/group. She/he would not come closer to the different matrices. of interaction that establish one logic over the other at any given point of time. Satyagraha is a perceptual (a3) ‘approach to see the different political logics at odds in ‘one individual consciousness, in one religious or political system. The enc to generalize any individual, group, ‘or religion, on the grounds of the hegemonic Jogic involved, falls prey to a perceptual error. Our its may not represent the inner dynamism of that individual, group, community, religion or history. ‘A perceiver, a third party, should invoke micro- Hons while approaching an object, individual, religious, political or social group etc. Invoking of ‘micro-perceptions is a spiritual and political technique that enables one to offer maximum emotional justice to other individual or group irrespective of its hegemonic logic that her/his perception normally ‘eatches. Here, Tuse the term Micro-Perception to denote the technique. The light in which one perceives the other group ‘or individual decides the kind of emotional justice one ‘ean offer to the other. The light exactly means the tical logic that dominates one’s perceptions. By political logic, I mean perceptual horizon in which an individual or group experiences another individual or group. Each political logic entails a concrete philosophy of history. > ieeieby unknowingly internalizes the logic of the system/ sub-system she/he is exposed to. We saw how the inmates of the hostel had internalized the ionic logic that activates the junior - senior interactions. It is also interesting to note that they are to many systems/sub-systems at a given point of time. Their immediate environment is characterized by the confrontation of different political logics. Here, aa) in the example of the Hostel, the majority of the seniors. finds time to go to the nearby temple or mosque. The ‘majority has a social science background barring a few exceptions. Most of them are affiliated to the student wings of the mainstream political parties. Moreover, they belong to different socio-economic classes. But, as inmates of the hostel, they fall prey to the particular political logic dominant in the hostel. But, their Perceptual light is a synthetic one, thanks to the internal logic of other systems/ sub-systems to which they are exposed simultaneously. In every perception, different Philosophies of history confront, collide, fuse and turn. around. Inany human system, at any point of time, there is. a possible tension/contention between the dominant political logic of the system and the internal logic of other systems/ sub-systems. The rise of the rebels, against the ragging culture, accounts for this tension/ contention. The impact of national, democratic, legal, religious and academic forces on the system of reference is very clear. It is, first, explained by the category of rebels that openly confront the system. Secondly, it is further explained by the different categories of seniors, who are fragmented as far as the rigidity of the system is concerned. Most of them are willing to take a position against the system fruits of which are, however, shared. Our immediate environments speak of the myriads of forces at work. It seems that some forces dominate other forces. In this sense, history of the world is nothing but the history of possibilities. What is left behind is a chaotic confrontation of various political logics. (as) However, it is generelly believed that some forces do havea higher say in human perceptions. In other words, some forces seemed to contribute much to our perceptual horizon. For example, itisargued that religion, asa system, ‘exerted much force or, other systems/sub-systems. The eontention is problematic since there is no absolute hegemony of one system over the other. There is only a ‘co-existence of various systems in a spatio-temporal block. The language and logic of religious systems reflect the synthetic light of a particular spatio-temporal block, As a result, religious systems serve different political logics. In other words, even when we argue for the higher say of cne system or logic over the other ata particular time point, we may not be in a position to undermine the competing or complementary logics of other systems/ sub-systems. If we analyze, for example, a historical period where religion is said to have had an absolute eommand over a spatio-temporal block, we will find that the forces of other systems/sub-systems already dictate the components of the religious forces. Religion determines the economic, legal, juridical, political, philosophical and sp:ritual systems. But, at the same time, the competing of complementary logics at work in the religious systems would owe much to other systems than to the internal logic of religious system. By internal logic of religious system, I mean an ‘Assumption common to all competing political logics of a religious system - a reality out there either as transcendental or immanent being. ‘The argument will be very clear if we turn to the ‘essentials of some religious systems. Buddhism is the (18) praxis of political justice and the contemporary. dynamics of all social, political, religious and institutional groups. We see, here in the example of the hostel, how the dominant political logic of a group gets an upper hand over thenormative praxis of political justice, which both the beneficiaries and victims inherit. We witness the indomitability of group dynamics over the normative taxis of political justice in the system of reference. The tole of the organic intellectuals of our times is to comprehend this reciprocity between group dynamics and the normative praxis of political justice and contribute to the triumph of normative praxis of justice in all micro-spaces. Here, in the example of the hostel, such a political conviction urges the rebels to question their own. superiority with respect to a junior inmate in a hegemonic space. Unlike the modus operandi of previous revolutionary moves, historical agencies of change have to locate microscopically the forces of dominance, violence and prejudice intrinsic to our own: perceptions, inalll micro-spaces where we are the actors. For that, one should introspect one’s own perceptual horizon. Understanding the dynamics of perceptual horizon is the art of Satyagraha. It is Micro-Perception, ‘One has to perceive one’s own perceptions. Satyagraha entails a philosophy of history that makes each of our moments revolutionary. If one likes to experience microscopically the impact of various systems/ group dynamics, she /he has to bracket out components of her/his perceptual horizon: gender, religion, caste, class, nation ete. ‘Now, one, as the subject of perceptual experience, (as) {4 neutral terrain of nothingness. From the zero point ‘of nothingness, one has to account for the movement of ‘one's own emotional dynamics. Here, one is the ‘observer rather than the doer. One is making ee with one’s own truths. Do you believe in ethical principles? How are they productive emotionally? What is the driving force in you; sex, love ‘oF will to power? What happens when sex dominates interactive matrices? How do you feel when love dominates the same? How gender-biased are your perceptions? How come that the configurations of wehy nurture/undermine the inner strength and confidence as a female/male? To what extent does the clans character dominate interests / tastes? How does the tical logic of various systems/groups contribute to ial horizon? How come that the emotional dynamics differ in one person who is a member of inajority group or in another who is a member of a minority group? By micro-perception, I mean, generally, any experience that deconstructs normal /majority perceptions. Micro-perceptions are there in the perceptual light itself as irregular or spontaneous flashes. They have innumerable sources of origin. Hate, love, desire, respect, superiority/inferiority, passion, alienation, restlessness, curiosity, sexual drives, will to power etc are certain conditionalities of micro-perceptions. Micro- perceptions can be ethically sensitive or counter- productive. For example, sexual drives ina man or in a woman can any time transcend legitimized sexual relations of her /his society. Creative enterprises (which are instances of micro-perceptions) of history have pushed many of our ancestors to redefine both the organic existence and the meaning of value systems. Thanks to the dynamics of micro-perceptions, men/women of all ages exhibited a particular urge to problematize the dominant political logic that binds them together in any group. Micro-perceptions are incessantly operating through the terrain of consciousness to push it beyond the scope of comprehension. Here, I use the term Micro-Perception to denote the (a) te invoking of such micro-perceptions. The ite invoking of micro-perceptions is to re-examine ‘perceptual horizon. The argument simply is that is the art of Satyagraha. This technique " thables us to trace our emotional dynamics with respect " Wother objects, individuals, groups and events. It may le us to explore how group dynamics/systems ‘tame our urges and mould subjectivities. In the normal course, our perceptions are micro ‘@id momentary. They do not have any particular ‘direction. They will go the way one directs them. However, emerging social systems/groups assign licular directions to our perceptions. Power/ xdge regimes of a spatio-temporal block mould tmujority perceptions. They fix the nodal points of man perceptions/emotions. The emotional /aesthetic drives of human beings are linked Jo these regimes, ifnor fully determined. We know that the power-knowledge regimes are again highly ei There are different political logics at work in the same individual or group, thanks to the dynamics of micro-perceptions. This assumption is fundamental to the Gandhian conception of Satyagraha. ‘Certain conditions of life such as vibrant emotional ‘dynamics, sufferings, pain and spiritual pleasure may help one to perceive both the commonalities and ties of life to the core. Thus, there is an ethical ‘dimension to the micro-perceptions. By Micro-Perception, ‘Iman, more precisely, the deliberate invoking of micro- perceptions, In that sense, Micro-Perception is a ale ‘both spiritual and political coinages. 1 ly, the precise cultural dynamics of the ‘jiimediate environs in which one inhabit enable one to (22) perceive various reciprocal relationships with things, individuals, groups and events in a particular light. In other words, immediate environs decide the possibility. of subjectivity and language. Even though the thinking of a man/woman is decisively shaped by the dominant political logic of the immediate environment, we have a hope where her/ his political logic is a conglomeration of various forces. Organic potential of our interactive matrices seems to deconstruct the light and language of the day. Glimpses of intense life experience, emotional dynamics, sufferings, pain, attachment, restlessness, passion, curiosity, inferiority /superiority ete may enable one to deconstruct one’s own conscious terrain. Itis a fact that all social institutions, whether it is family, church, court, state etc, had deep roots in a variety of group dynamics of centuries. The unending. war between the universal use-values of justice, equality, freedom and their particular use-values attributed by the group dynamics begins the day human ‘beings embarked upon a settled life. The war actually happens in the perceptual horizon. Even in the homogeneous societies, the normative praxis of political justice moves from universal to the particular. In due time, warlords or priests acquire specific hold on society as a whole. All homogeneous societies can be characterized as heterogeneous in terms of the privileges men enjoyed. That is how some become more or less equals. Functional separation might have made some flourish, both physically and mentally, at the cost of others. Those others never registered protest as they found their miseries ‘given’. The ‘other’ outrightly proves how perceptions/micro- (23) surrender its sovereignty to power/ regimes in the normal course. wen a homogenous society turns out to be asa result of the division of labour, war migration, the social ladder is often re- “oflented to accommodate the particular interests of a dominant group. It would be a master-slave ip, as the emerging political logic would be the interest of the mighty. Here, humanity may ‘Joone its vibrant emotional dynamics as particular ration of power/knowledge unilaterally dominates and tames the emotional universe, as it desires. In due time, human.beings seem to be ly different. Here is the breeding ground of ‘iperiority, hatred and prejudice that generations/ unknowingly inherit. eis production and dissemination of knowledge ‘as also a privileged enterprise even within higher elanies/ castes, our ancestors, both beneficiaries and ‘Vietims, could not sustain spontaneous flashes of light that dared to introspect the nuances of their own ‘emotional dynamics in various interactive matrices. ‘Masters’ mighthave thought of their instrumental ‘assumptions. A ‘slave’ might have thought of his right to become a master. However, both of them lacked a eteeptual ground to sustain the heat of micro-ethiea! Peeps. distribution of one’s life, through various ive matrices, decides the kind of political logic tes in the normal course. __Inthat sense, we do have a political logic which is ‘Hot our own. Innocence is intrinsic to all social systems “@id consciousness mainly in the sense that the Participants themselves are not responsible for the various instrumental assumptions they assimilate, Thi especially of Satyagraha. Human agency and soci structures are so vibrant that we cannot compreh the chaotic operation of these logics even in our o perceptions. Micro-Perception/Satyagraha may help us tol introspect the different trajectories of self-affirmation, It may help us to know precisely the differen possibilities of self-affirmation on the basis of the inner! dynamism of one’s own self. Self-knowledge in this! respect is ajourney into the emotional universe of other ‘human beings: a journey that may eventually take us to the heartland of nothingness where everything exists except our ego. Such knowledge will make us bow our heads before everything that exists, everything that struggles to affirm itself in one way or the other. Here, ‘Micro-Perception /Satyagraha looses its political register. It becomes completely a spiritual technique. It is a ‘movement from particular being to the universal being. The movement is characterized by the negation of Particular forces (social, sexual and organic) one by one. Similarly, Micro-Perception /Satyagraha compels us not to assign one meaning and characteristics to every moments of an emergence/individual. The interactive potential of our organic moments keeps diverse dimensions and directions. We can argue that knowing the soul of an emergence or individual is more than intellectual reflections on privileged moments. Our convictions on history, culture, philosophy and religion are centered on certain privileged moments. Only a normal/ 5 (25) ie encounter with micro-perceptions will enable do justice to history and to individuals whom we Micro-Perception/Satyagraha will help us to know how there is the predominance of one attitude the other in an individual's life and how one dominates other situations in a particular time /context. it past in our heartbeats and know how people prey to group dynamics. __ Micro-Perception/Satyagraha may enable us to break the previous dialogues that determine our . It may help us to come out of the magic of group dynamics. Satyagrahi may possibly ibt the terms and conditions of previous tions, He may be alienated from theimmediate ‘environs by the strength of the new conviction. _ The alienated or bracketed self is a neutral terrain here the horizontal lines of history meet. All truth tremble to set its foot on this terrain: because, it ‘an abode of worship. ‘ Similarly, one can hear the reverberations of an 2 bet a " E (27) Jane to advance. There are repetitions, fresh’ beginnings to emulate. We know nami infer subjectivelaneshave different tive beliefs, pre-science, philosophy, itificreason, humanism, feminism etc. We trace them as linear emergences. However, so trace them altogether in any space and time, at the realm of the political. This is great man interactive matrices. One may be struck ibility of different inter-subjective lanes sr in a spatio-temporal block due to the impact eptions. 4g a less explored mystery. Organic and ‘environs are all-time riddles before the lists of all ages when asked to intertwine the gation of life as male and female or as plant and No one can trivialize the commonalities of life- ‘and the evolution of the cognitive universe. d sunlight, water and CO, to prepare food. A ts her calf from an alien other. She feeds it unts move in herds and so do ants. There is conflict, and unwritten contracts for food, Micro-Perception /Satyagraha will help us to trace the confrontation between universal use-values and particular use-values of all moral connotations in our perceptual horizon. Thanks to the dynamics of group formation, there would be a tension between the universal aspects and particular aspects of the same moral connotation. Majority perception of any group such as family, caste, religion, nation ete. entails this tension. The minimum ethical productivity these tensions ensure in various interactive matrices of a particular spatio-temporal lock is spatio-temporal justice. Reality we experience in and out is a qualitative distribution of quantities, forces and urges. Organized and unorganized practices from time immemorial compel human beings to define and classify various reciprocal relationships in the light of group dynamics. However, the indefinable reciprocities enabled individual /collective consciousness to conjoin many islands of its own creation. It enjoysa long halt at some: a sudden turn to another. From one to another, it assumes a royal path of linearity. Sometimes, a d care. it Kingdom is more vulnerable to physical nism. However, physical determinism its strong claims from the animal world. the response-stimulus schema is a complex on in animals, the animal world is lly determined. On the contrary, human beings vibrant emotional universe. God may be the “underlying the dynamics of perceptions and consciousness confronts objects of nature, _ (29) ‘eoncerning sex, power and production. In ‘emerging situations, there is a high chance of labour became unavoidable between oman and, later on, among different members Indirectly, these developments might have operation of ethical sensations within the ‘of social life such as family and labour. d be a first order perceptual error to assert ‘is, above all, an ethical being. However, it ‘the zenith of intuition to say that man had to eal being as soon as he started a settled life. ‘far as the meaning and scope of values are med, both social Darwinism and Genealogical do not do justice to the unknown historical But their assumptions explore certain aspects individuals and organic conditions. An ‘other’ invoke particular feelings/urges in her/him. Man/woma needs food, shelter, sex, care, regard etc. She/he discovers her /his own enemy and friend even within a small group. She/he keeps away from unwanted moments, things and individuals. : Primitive men made equipments to fight animals, He made groups not only to fight other groups but also to explore best organic possibilities. They began to make contracts /compromises within the group. There would be competition for land, leadership and resources within each group. Early contracts/ compromises would be privileging the mighty over the weak, creating various imbalances between need and greed. Along with various instrumental assumptions, they are obviously naive and communicative interactions. However, we cannot reduce the essence ofmorality to this naive and communicative interactions of primitive man. Culture is the distribution of, and participation in, life, which was made possible by the innumerable enterprises of human creativity of which ethical sensitivity is also a normal aspect. Ethical dimension of micro:perceptions ina majority category works only within the ambit of cultural environs, Cultural environs are rooted in various imbalances from the very beginning. The contexts of uneven tribal conflicts, mass killing, rape and plunder have made the principle of survival and dominance inseparable from all collective life-patterns. However, the dialogues that micro-ethical sensations do with the institutionalized distribution of other urges are recorded in tribal laws and, later on, in the texts of ‘Vedantins and monistic philosophers with ce of their argument being the moral law in the human world have arrived at a spiritual ‘Their conclusion is highly debatable as it the starry law outside and the moral law ‘as one and the same. | May be true that same moral values may have Use-values in a.particular spatio-temporal ek, Man/woman, till date, worshipped values in dance with the meaning attributed to it by their environment. it use-values and meaning of the same otation exist in all spatio-temporal blocks ‘the communicative and naive possibilities of interactions along with the instrumental tions of group dynamics. However, some ‘and use-value seem to acquire political (30) legitimacy due to the political logic of the domi class/caste/ group. If we take, for example, the mor judgment that ‘one should respect others’, the spatio, temporal justice of the past would raise its finger: ‘wha should one respect? The dominant political logi especially of heterogeneous societies, would b categorically asserting that one should respect members of the higher class/caste. This is what I mea when I say particular use-value of moral connotatio Another use-values such as one should respect eld irrespective of class/caste would also be in practic but bereft.of any political tenacity. This is the case o} universal use-value. This is true of all other mora connotations. The example also shows how power /knowl regimes channelize our perceptions. To chann perceptions is to tame emotional dynamics. To tame the emotional dynamics is to confine our arguments for emotional justice to a particular group. To exemplify further, we can take another mor judgement: ‘wives shall be faithful to husbands’. The spatio-temporal justice remains neutral or silent about the other side of the story in a male-dominated world: order. However, different use-values of the same mor. connotation simultaneously exist in any spatio: temporal block. Some use-values assert the universa aspect of relationships. Some uphold the particular political nature of interactive matrices. The univer and particular use-values of same moral connotati explain chaotic confrontation among various syster and logics. Historically, there were irregular tension/ eae (31) between universal use-values asserted by political logic of some systems and the ‘praxis of political justice that categorically he particular use-value attributed by group ; Teligious awakening, modern democratic technical and industrial revolutions, post- ‘contentions and simultaneous changes in owledge regimes have an influential role in the perceptual ground of the modern individual’, The significance of Modernity the normal tension between universal this tension overwhelmingly n of the political. As Ihave already pointed modernity operates through the political on of the universal use-values of moral over the particular use-values attributed dynamics. In other words, historically, it group dynamics co-existed, serving/ menting the political hegemony of the gous group in the last instance. But, with iI modernity, a reversal has been emphatically d. Now also particular group dynamics co- ‘only in subservient to the normative praxis of tl justice. ; against the background of superiority, \d prejudice intrinsic to particular group ‘of centuries, which generations knowingly gly inherited, there were innumerable izations in history, both big and small. ly, micro-perception is at the heart of all these iproblematizations. ds, for example, seem to problematize the (32) (33) ‘at the particular use-values attributed to pnnotations by group dynamics. eal practices have been spontaneously j lo the horizon of our religious understanding. y have been appropriated to serve the olitical logic of religious system. But, at d maintain aneutral character. The internal ophy seems to maintain its upper hand logic of religious systems in many blocks. ophy as a system/sub-system is not free from ‘of other components of light. The other greater say in the kind of philosophy ‘oduce. There is determinism/cver that respect. ‘one may find innovative and radical ants in this creative enterprise. First of ophy deviates from the majority perceptions. I, philosop yy is a deviation from itself. ophical problems can be regarded as micro- nique experiences contribute to these 1, provided the individual isnot exposed environment. On the other hend, eal environment can open up new lanes of ons in the individual consciousness. rise of civilizations also marked the emergence technicians, artisans and artists. Philosophers ‘enjoyed a special status as high authority Their status was a highly privileged one. on knowledge remained loyal to the different sles that directly or indirectly served the ‘of one group over the other. Knowledge too 48 a divine enterprise. spatio-temporal justice: they oppose the majority perception of a particular epoch. I mean perception of both beneficiaries and victims. Critics view Upanishads as part of Brahmanic hegemony. Obviously, there are various forces, including the dominant political logic of Brahmins, at work in Upanishads. Nevertheless, above all, Upanishads intend to deconstruct the political logic of an epoch and change the structure of light by which a group demarcates itself from other individuals and beings. Literary works portray the intense life experiences and emotional dynamics in the background of the dominant political logic. They, in the surface level, temain faithful to dominant political logic of the immediate environment. However, at the deeper level, they show a general tendency to deconstruct the light ofthe day. They record micro-perceptions insofar as they explore the emotional aesthetic. Mahabharata, which depicts the war between Pandavas and Kauravas, also gives flashes on social inequality of various kinds. Art forms, in history, register their differences with normative praxis of political justice, which is hegemonised by the group dynamics. Nobody can ignore these contentions as vague or unintentional attempts. Similarly, philosophical practices began their course as a form of micro-perceptions. No wonder it too developed its own rules, regulations and internal logic. The internal logicof philosophy tends to keep a distance from the existing co-relates of knowledge. Historically, philosophy broke out from majority perceptions grounded in myths and folk-traditions, Simultaneously, it can be a deviation from the majority perceptions (34) (35) However, the internal logic of philosophic practices surreptitiously facilitated many endeavorg | that questioned the divine foundations of knowledge While questioning the divine foundations o knowledge, agencies problematized the use-values 0 moral connotations. Socrates from Ionia was one amon} the evergreen sources of such agential assertions. Hi dialectics seeks to attain maximum objectivity whil approaching things /issues values. To be objective, fo arly the tacit understanding between one’s jon and spatio-temporal justice. It also he concrete political resistances that anticipate ic reversal in the use-values of all moral fons, In some philosophies, we come across i logics at work. Many of the darling of the world were or are neutral to the ‘of moral connotations (attributed mies). However, some of them are the ‘endeavors to inaugurate the semantic justice to the maximum possible end is to uphold t! universal use-values of justice, freedom, equality et over and against the particular use-values attribute by group dynamics. He knew microscopically t reciprocity between the use-value of moral connotatio and normative praxis of political justice determined b group dynamics. Hence, knowledge, in his scheme d understanding, coincides with ethics. He repeated] asserts ‘know yourself...’ to mean to know tht reciprocities that define individual and collective lif patterns. In every sense, Socrates was a pivotal politica agency, an agency to see the relationship between tl horizon of one’s perception and spatio-temporal justi Tam not saying that all philosophical endeavou are of same relevance. Nor do I believe that a philosophers are driven by the same political logiq However, the internal movements within th philosophical systems do have iminediate or delaye impact on the prevailing social and political conditio They have a direct bearing on the use-values of mori connotations. In other words, philosophy, more or les reflects the political composition of an era. It record ple, Marxism, as a great document of ance of a very later period, struggled a lot the reciprocity between one’s perceptual d spatio-temporal justice. Marxism of the larger group dynamics of human id diversity of experiences it creates. "particular use-values attributed to moral stich as equality, freedom, autonomy, the class dynamics of centuries explain ‘of experience and emotions. @ most of his contemporaries and ors, Karl Marx began his philosophical 10 change.the contradictions intrinsic to the le environment. His political and “iipproach turns down the golden myth iwelousness once and for all. While doing cifies the context-boundedness of human ‘ethics, of philosophy, of art. Marx puts it is not consciousness that constitutes that constitutes consciousnesses’. ight into human conditions traces how if slate structures, legal and political (36) discourses, even philosophy, religion and artand et outrightly serve the hegemony of one class /group ove the other. Marx believed that social justice can b ensured by a political struggle at the end of which the working class will control means and relations of (37) nique experiences or micro-perceptions to a particular take in perceptions. The in these perceptions will make its sense ly, a body that can explore the nuances of lly. BENIN cie seems to reduce things to ontrolled will to dominate others and including the dread of death. For him, will the driving force behind the rise of is and even ascetic ideals. Placing like Buddha and Jesus in the purview of » Nietzsche unravels the ‘other side’ of their tion, His arguments can be taken for granted certain moments of these agencies grapple not only with the hegemonic logic or its direct representatives in the ‘environment but also with ‘metaphysical’ theory and practice in the form of post-modern logic. modernity is the advent of the self, post- modernity is that of the other. Nietzsche, one of the high priests of post-modern logic, wages his war against the cultural superiority and prejudices intrinsic to the western world. Being a nihilist, an ardent critique of Buddha | and Jesus, he is sensitive enough to diagnose the roots Of psychological violence inflicted on the other by cultural, ideological, religious and linguistic means, His relativism is a political force exerted on the various | _ imbalances in the spatio-temporal justice of our era. Philosophers, while conceptualizing fundamentals ofhuman nature/social-life, seem to commit perceptual error. For example, Karl Marx, at a particular moment in history, speaks about the human consciousness, Politics, art and ethics that are determined by economic structures. In some sense, there is a possibility of a perceptual error as they categorically place their truth claims. However, while doing so, they bring into the less explored aspects of human nature/social-life and powerfully push them to the realm of the political, While pushing their conviction to the realm of the political, they inaugurate the rise of another logic, which is already there, Admittedly, their frames are quite inseparable from the internal movement in the discipline itself. Secondly, core of existence’, I mean various ties haunted by the dread of its (39) jp may take us toa terrain of mental ingly, the same slave overpowers apparently weak. ; it I ogie makes her/him to shift cular cosmic forces to only one absolute cosmic cause to a knowing (yeligion and revelationsis the God of spatio- 4 ‘od can be a sheer political logic of ¥ political logic, I mean a complex process ganizes, classifies and aesthetizes Religions, especially spiritual sub-systems, seem td a possible reciprocities with prefer the universal use-values to particular use-valuel Be acis and groups of moral connotations. A Satyagrahi can trace the mi nor a practice carries in itsel! the dynamics of this moral tension. The tension i rough. Tt conceives of multiple characterized by the confrontation between th W, Similarly, no moment in history is a particular political logic of religions and universa the cost of the preceding or ensuing, concern they already uphold in believer's ‘of something makes tradition or consciousness. Once we prepare ourselves to analy: the micro-dynamics of this tension, we learn the art 0 oil keeps its own specific identity in overcoming it. Itis a deliberate move from the particulat {o the politcal identity of Jewish tribes political logic of respective religions to its ows ‘They are in need of the God of their universal concern for another human being. fomand;a passionate lover, a destroyer and a Semitic tradition, Hinduism and numerous tribal ee tenacity, beliefs converge at a specific moment in history: am dyes common to three major syndicate enquiry to locate the cosmic cause: an enquiry to locat } ‘world: Judaism, Islam and Christianity. reality in and out. this political logic is centred on a basic The Bible, Thora and the Qur’an separate th { Jehovah keeps his special regard for cosmic cause from the cosmos, a supernatural god for ‘crown of creation. Following the same the natural world. ,, Jews constitute the particular group Primitive man had left vague pictures ofthe reat , ah of all beings from the rest of he experienced. Primitive worship can be located : are the selected forever. Noah, particular things, individuals or forces of nature. whey (40) (an Ouip. Prophecies are strict warning against omentary drives that cone a healthy ‘among the members of the group. BW liielsl tebels whose spheres of politics and religion. Their authority is the wide acceptance spiritual exercises peeifichistorical contexts. Their revelations ‘occur in a background of war, crisis, or in every sense, these official rebels in ily turn the political logic to emotional within their group. ogenous societies, in the normal course, jee matters. Sin, for the Prophets, is the given faith, responsibilities and values ‘the dominant political logic. But the micro- 8 of these spiritual agencies are more or d by the dynamics. Ne anf Bigtiwves specific identity. It the march of divine interventions and over centuries. Contrary to monolithic ‘in the Semitic soil, Indian subcontinent of practices, both complementary jetory, Above all, the soil never had a identity insofar as social mingling among i§ Groups Was felicitated only by the ony of one over the other. This, from ial, contributes to the diversity of faiths, d convictions. of Varuna and Vishnu were dominant tribes. There are historical evidences Abraham, Moses, David, Jesus and Mohammed bestowed with His noble grace. Political logic of any group could be an innocer act of survival in the past. But, at another point of ti it could be a deliberate act f violence (ideological 0 physical.) Spiritual claims reduce the pleasure of life intd neutral and detached engagement with other. Bul) spiritual claims assertions can only be regarded as ah kind of self-affirmation. The dynamics of sel affirmation in a majority category is governed by tension between the universal and particular aspo of moral principles. This tension is escorted by Prejudice, hate, superiority, inferiority, love, passio commitment, valour, will to power etc. I mean Prejudice on some, hate towards some others, bul Passion and love for yet another some men. Traditions personify either virtues or forces o| nature. The God they represented reflects the kind o self-affirmations prevalent in society. For example, Jehovah of Jews demands unwavering worship from his people. He seems to be restless and impatient once his people bow their head before another god. He always outlines the conditions of a covenant. This shows light on the nature of early contracts and political contentions. Here and there in the Bible, it is shown that how alien practices and gods crept in to the Jewish life. Prophets are always near enough to be reached once the essentials of the system bounce back. However, her prophets carefully deploy the ethical principle over hat Siva cult was prevalent seo ee other co-relates of self-affirmation. They uphold the | s people. A a ec ot productivity ethical principles ensure unto the last Gull by identifying (a2) (43) their demigods and, later on, b i place him in their pantheon. Poa ami kt io ) This is an ‘unholy alliance’ between could be the ‘appropriated Siva’. 4 that the penetrating power of monistic wn soil was profound. If the parallelism monotheism. We can ar; ryan gods, the ascendancy of one over the reasoning began the bifarcation of chlicoaghe od tion of Siva cult the personification of religion, Prominent cults were influenced by the internal The conception of Prajapati were various logic of monistic reasoning, It was the tise of a sub {internal movement of the dominant system within the religious system: a move fro! imine. imeortant stage i that Univers singular tothe universal, and plural Bimeesins eeenes fF oeparaie ena rmal course, a monistic perception could ope ‘i is aS Ps d vp hve poss in neing rion bleh Neen Toe insparsb 1. an extreme possibility of viewing the cosmic © reach a sublime stage of knowledge bait a a separate being (a creator God) ); This is to identify the same force at work i ee uate possibility to uphold the nit tation, irtespective of the life form the ssence of every individual consciousness } Aton rejecting a separate Upanishadic assertions resulted in the oe ‘of a separate supernatural god other than A ee possibility of regarding particular nt deities: Brahma, the creator god. Secondly, individuals as incarnations of dominant deities penetration is less, Upanishads legitimize an conceptual possibility has been actualized ble and imminent incarnations. It is the eee, of the Upanishadic synthesis with l\of thesynthesis between monistic reasoning leities of the time. Ink cults of the time, provided the dominant In India, the third possibility set in scene. to thie poplatty of the lominand calseven bone oi Bids anticipated the emergence of philosophical reflections assumed a concrete shape. Beant fos nevinet the horizon of Instead of upholding the spiritual essence of al beings, iieasist Sie Penalion Upanishads were appropriated, in practice, by : fas peoiound, For example, attributing the divine presence to one individual o wfers cosmic plurality to the cosmic unity. noble being of honour. Thus, in the normal cours fa n rac ‘epistemic environs in later codified Upanishadic penetration legitimi pe, spies where three dominant traditions of Pe legitimizes the theories of “ iva. and Upanishads. exert force and (44) determine mutually. Trinity, in Indian tradition, can b a balanced view emerged out of these mutual Later on, monisticreasoning thrives on its own way leaving deep impact on spiritual practices, art, literature and, above all, on philosophy. Gradually philosophy invents its own religion. With the rise of Buddhism and Jainism, philosophy tend to overpower /penetrate the: dominant political logic of religious systems. But, interestingly, philosophy was, till then, one among the religious sub-systems. The sub-system keeps its close affinity to another sub-system: spiritual practices. ‘The armories of the dominant political logic could not be enough to resist an inevitable hegemony from the side of monistic perceptions. Hence, the soil ‘witnessed the consolidation of Buddhism and Jainism. | The consolidation was not just an immediate expression of a particular political logic. Instead, the story represented the tip of an iceberg. The soil had been tilled deep to the roots by mutually contradictory and complementary worldviews. Heat was exchanged to micro-ethical perceptions to take on the instrumental assumptions intrinsic to their own perceptions. The ‘composition of the immediate environment was about to re-orient;and the rise of agencies like Buddha or Jaina was normal possibility. They represent crucial stages in the war of movement, thanks to the interactive matrices that are potential enough to politicize the ethical dimension of micro-perceptions. Along with a triumphant Buddhism /Jainism, here flourished, for centuries, many systems of thought such as Nyaya-Vaiseshika, Samkhya-Yoga and Uttara-Purva Mimamsas. These are philosophical systems with less (45) {. These philosophical systems do have ies and contradictions. seemed to have emerged as a ent of the synthetic light, there were sgullar restlessness from the internal logic ,/sub-systems. Such restlessness comes spe of contentions. For example, Buddhism, litical logic, could not deliver up to religious, administrative, market and 4, Perceptions struggle much to cope with ling contentions from the internal logic . For example, the contentions of the ices re-asserted the existence of a reality. Any time it could be a more sie as far as the emotional dynamics of |. The rise of another political revival set its foot first on the weak link. Mist logic lost its glitter and pomp from ereep due to its inability to withstand from competing political logic of other ystems. As philosophical /spiritual Jmaintained a powerful hold on the system as i the duty of philosophers spiritual pe dy are, Hinduism may be, first, if the internal logic of religion over the of philosophy. But, in terms of the ix of justice, there occurred again a with a special privilege to some; the universal use-value of moral particular use-value. ‘have been visible in the soil till today. (46) (Changing the nodal points of normative praxis of justia or majority perceptions was not a sudden process, bt aslow and steady one. Shankara and, toa lesser ex: the Mimamsakaras were influential in facilitating slow and steady process. Shankara's Advaida Vecl in practice entailed the resurrection of monotheisti aspects of monism. Later on, Vedantins took pains to combine moni and monotheism. However, it w: dump, It survives the test of time in. thi Ashramas, Buddhist monasteries, in the mind of mystics geniuses and in the micro-ethical perceptions of millio Buddhism, in several respects, was an ethica resistance aimed at problematising the normative praxi of political justice, which sanctioned social and politica hegemony of some. It was waged against th instrumental assumptions intrinsic to the majori perceptions. In other words, it questioned th composition of one’s perceptual horizon. Budd microscopically sensed the tension between th universal use-values of moral connotation and its Particular tse-value in the majority category. Ahim: is a political and spiritual technique to uphold the triumph of the universal over the particular. Like Micra Perception /Satyagraha, Ahinisa had a complete spiritua dimension. However, Buddha conceived it asa politica technique too, targeting not only spiritual agencies but also the majority category of all groups. The logic thatis unwilling to demarcate cause fro its effect resurrects in Buddha. He is reltictant to reducd the cosmic cause to an individual consciousness or to thing of honour. Buddha problematizes the epistemi (47) 0 beliefs. At the same time, he takes 0 another possibility of Upanishadic divinity is not the monopoly of an Penieriating selfs aprocess or which is causally connected to the organic inic phenomenon. His micro-experiences with Sense how the logic of incarnation | 4 Section of society to legitimize their d social hegemony. This kind of an sl assumption haunts Semitic religions. ¢ struggles to prove the nobility of one respect to the other. The same is true of liappened to Brahmins. Men tend to nurture } of their political demands. Whiteman’s nearest example of how a superior claim ), due to variety of contingent reasons in a { Historical context, enjoys philosophical ‘The high priests of modernity, including Kant, seem to endorse these philosophical {hi may be the first known endeavour to With a collective rigour, the ethical dimension jon, The agencies right from Christ to ‘been indebted much to the logic of his ition; an operation that hesitates to place duial Over the other - an operation that ge one belief or one civilization over the very operation does not require violence or ar for the kingdom that is not worldly, for subverts the dominant political logic of tion, Christ converts the God of spatio- (50) (51) matrices. Undoubtedly, their goal was one and 7 ly, Islam, asa religious and political system, same: ensure a God of our heartbeats, a God 0 p emphasize on the infidelity the Jews had shown ‘emotional justice. But, interestingly, their logic differ By citing the fall of the Jewish civilization, much. We are not ina position to prioritize one form Islam justifies the rise of another religion up logic over the other. Let different immediatt ‘boundaries of the world. environments justify their truth claims separately. Prophet Mohammed had been indebted much t the Semitic logic of antiquity. Christ was only a semi conductor of Semitic logic. Muhammad was a wel polished conductor. However, the triumph monotheism over the polytheism in Arabian deserts w: rather a triumph of emotional justice over the spatio temporal justice. The static tribal laws and markel anarchy could not resist the strength of his micro-ethi perceptions. Prophet Mohammad was a powerful a tohand over heat to millions of micro-ethical perception Christ appropriated the Epiphany of the soil. This appropriation largely served the hegemonic interest o later Christianity, Similarly, Mohammed took tl essential of his struggle from another tradition legacy of which he too could claim. He would not b backing out from his mission even if he were grant moon in his one hand and the sun in the other. Islam is nothing but the continuation of his ethical sensitivi y in the Semitic garb. ftnie Christianity as a religious and a political syster heavily depends upon the Semitic logic. It needs # backup of Old Testament. Christianity upholds Jes as the messiah promised to the mankind. Christia theology strategically converts the Epiphany of # Semitic soil into the Epiphany for the human race. Iti not an innocent act of political survival. Rather, it is, deliberate act of theological violence, the case of the official wing in the example of the their self-assertions are linked to the hegemonic they represent. There is significant number of or deviations in every group who refuse to tify with the hegemonic logic. They directly or tly identify with the victims in a hegemonic Besides, there is a majority category, which is ly fragmented and is always in-between. In the of the hostel, this category remains either as ‘spectators or as a normal link of the hegemonic Satyagraha, as Gandhi conceivesit, addresses this ity category of all groups. For Gandhi, this category itself is the weak link that can safely the semantic reversal of particular use-value ted to moral connotations by the group In this concluding section, I would like to draw Parallel between the case of the hostel I have stated it the beginning and the inner dynamics of all groups i our times. Almost all seniors, except a few who belong to the official wing, share a conviction against the ‘egitim e practice in the hostel. They do not share the possibilit of a change. Group dynamics prevent them from pushing their convictions to the realm of the political. Interestingly, they enjoy the fruits of the system. Group) dynamics explain the intellectual silence of many. some respects, they are the political agencies of the illegitimate practice. They prefer the particular use- values of moral connotations attributed by the group dynamics of which they are the beneficiaries, Micro-Perception /Satyagraha reminds us of the | trajectories of silences happened in unknown historical terrain as participants normally identify with the hegemonic logic of their immediate environs. In all religious and social groups, we come across people with different political logics. People normally take the advantages of being part of a hegemonic group. “According to the revolutionary premises of sraha, everybody wants the world to be good and {o live in. Nevertheless, a few people invest in for ‘enuise. In other words, a majority category generally in but limit their investment to their dear ones. mit the investment to the dear ones is to prioritize tuse-values of moral connotations. ople lament the occurrences of war, riots, gender nce and political hegemony. Can you contribute ‘an end to these disasters in a micto-space where we the actors? Can you change the world by yourself? Could you yourself be the change ‘you Wanted to see in the world? The praxis of is a response to these exhortations. dhi believed that the occurrences of riot, gender eeand political hegemony are the direct outcome failures to diagnose and uproot micro-level (54) aoe By micro-level issues, mean issues before one’s __ Unless and until one equips oneself Sg rel al id ap PORTE ated about macro-level issues. That is why he conceiv Satyagraha as a political weapon. ‘Most of the seniors in the hostel might be dreami of a democratic and ideal India to live in. But they di a know how they undermine their own mucl et

    You might also like